قَالَHe said::وَقَدْAnd indeedذَكَرْنَاwe mentionedتَمَامَthe completeالحُجَّةِargumentفِيinأَنَّthatالإِسْلَامَIslamهُوَisالإِيمَانُfaith،,وَأَنَّهُمَاand theyلَاdo notيَفْتَرِقَانِdiffer،,وَلَاnorيَتَبَايَنَانِare distinctفِيinمَوْضِعٍplaceغَيْرِother thanهَذَاthisفَكَرِهْنَاso we dislikedإِعَادَتَهُrepeating itفِيinهَذَاthisالْمَوْضِعِplaceكَرَاهَةًout of aversionالتَّطْوِيلِto lengthinessوَالتَّكْرِيرِand repetition،,غَيْرِbutأَنَاweسَنَذْكُرُwill mentionهَاهُنَاhereمِنْofالحُجَّةِthe argumentفِيinذَلِكَthatمَاwhatلَمْnotنَذْكُرْهُwe mentioned itفِيinغَيْرِother thanهَذَاthisالْمَوْضِعِplace،,وَنُبَيِّنُand clarifyخَطَأَthe errorتَأْوِيلِهِمof their interpretation،,وَالْحُجَجَand the proofsالَّتِيthatاحْتَجُّواthey arguedبِهَاwith itمِنَfromالْكِتَابِthe Bookوَالْأَخْبَارِand the narrationsعَلَىonالتَّفْرِقَةِthe differentiationبَيْنَbetweenالإِسْلَامِIslamوَالْإِيمَانِ.and faith.
He said: Indeed, we have mentioned the complete argument that Islam is faith, and they do not differ nor are they distinct in any other place; thus we disliked to repeat it in this place out of aversion to lengthiness and repetition. However, we will mention here arguments regarding that which we have not mentioned in other places, and clarify the error of their interpretation, as well as the proofs they cited from the Book and narrations to differentiate between Islam and faith.
قُلْتُI said::مَقْصُودُThe intentionمُحَمَّدٍof MuhammadابْنِbinنَصْرٍNasarالمَرْوَزِيِّthe Marwazi
I said: The intention of Muhammad bin Nasar the Marwazi, may God have mercy on him, is that the praised Muslim is the praised believer, and that the blameworthy is the one deficient in Islam and faith; and every believer is indeed a Muslim, and every Muslim must have faith, and this is correct and agreed upon.
وَمَقْصُودُهُAnd his intentionأَيْضًاalso:is thatمَنْwhoeverأُطْلِقَis calledعَلَيْهِon himالإِسْلَامُIslamأُطْلِقَis calledعَلَيْهِon himالإِيمَانُfaith،,وَهَذَاand thisفِيهِcontainsنِزَاعٌa verbal disputeلَفْظِيٌin terminology.مَقْصُودُهُHis intentionأَنَّis thatمَسَمَّىthe designationأَحَدُهُمَاof oneهُوَisمَسَمَّىthe designationالآخَرِof the other،,وَهَذَاthisلَاis notيُعْرَفُknownعَنْfromأَحَدٍanyoneمِنَofالسَّلَفِthe Salaf،,وَإِنْAnd ifقِيلَit is said::هُمَاthey areمُتَلَازِمَانِco-dependentفَالْمُتَلَازِمَانِfor the co-dependentsلَاdo notيَجِبُnecessarilyأَنْthatيَكُونَit beمَسَمَّىthe designationهَذَاof thisهُوَisمَسَمَّىthe designationهَذَاof this.وَهُوَAnd it wasلَمْnotيُنْقَلْtransmittedعَنْfromأَحَدٍanyoneمِنَofالصَّحَابَةِthe Companionsوَالْتَّابِعِينَand the Tabi'eenلَهُمْto themبِإِحْسَانٍkindlyوَلَاnorأَئِمَّةَthe Imamsالإِسْلَامِof Islamالْمَشْهُورِينَthe renownedأَنَّهُthat he said::مَسَمَّىthe designationالإِسْلَامِof Islamهُوَisمَسَمَّىthe designationالإِيمَانِof faith.كَمَاAsنَصَرَهُhe upheld.بَلْRatherوَلَاnorعَرَفْتُI knowأَنَاthat Iأَحَدًاanyoneقَالَsaidذَلِكَthatمِنَfromالسَّلَفِthe Salaf
I said: Muhammad bin Nasar the Marwazi, may God have mercy on him, intended that the praised Muslim is the praised believer, and the blameworthy is the one whose Islam and faith are deficient; that every believer is a Muslim, and every Muslim must have faith, and this is correct and agreed upon. His intention is also that whoever is called Islam is likewise called faith; and this contains a verbal dispute. His intention is that the designation of one is the designation of the other, and this is not known from anyone of the Salaf, and if it is said: they are co-dependent, for the co-dependents do not necessarily require that this designation is that designation.
وَلَكِنْButالمَشْهُورُthe well-knownعَنْfromالْجَمَاعَةِthe groupمِنَofالسَّلَفِthe Salafوَالْخَلَفِand the Khalaf:,أَنَّthatالْمُؤْمِنَthe believerالْمُسْتَحِقَّworthyلِوَعْدِof the promiseاللهِof Godهُوَisالْمُسْلِمُthe Muslimالْمُسْتَحِقُّthe worthyلِوَعْدِof the promiseاللهِ.of God.فَكُلُّSo everyمُسْلِمٍMuslimمُؤْمِنٌis a believerوَكُلُّand everyمُؤْمِنٍbelieverفَهُوَisمُسْلِمٌa Muslim.وَهَذَاAnd thisمُتَّفَقٌis agreedعَلَىuponمَعْنَاهُits meaningبَيْنَbetweenالسَّلَفِthe Salafوَالْخَلَفِand the Khalaf،,بَلْratherوَبَيْنَand betweenفِرَقِthe sectsالأُمَّةِof the Ummahكُلَّهُمْall of themيَقُولُونَsay::إِنَّIndeedالْمُؤْمِنَthe believerالَّذِيwhoوُعِدَwas promisedبِالْجَنَّةِwith Paradiseلَاcannotبِدٍbutأَنْthatيَكُونَhe isمُسْلِمًاMuslim.وَالْمُسْلِمُAnd the Muslimالَّذِيwhoوُعِدَwas promisedبِالْجَنَّةِwith Paradiseلَاcannotبِدٍbutأَنْthatيَكُونَhe isمُؤْمِنًاa believer.وَكُلُّAnd everyoneمِنْwhoيَدْخُلُentersالْجَنَّةَParadiseبِلاَwithoutعَذَابٍpunishmentمِنَofالأَوَّلِينَthe firstوَالْآخِرِينَand the last،,فَهُوَisمُؤْمِنٌa believerمُسْلِمٌ.Muslim.
However, the well-known view from the group of the Salaf and the Khalaf is that the believer who is worthy of God's promise is the Muslim who is worthy of God's promise. So every Muslim is a believer and every believer is a Muslim. This is agreed upon in terms of its meaning among the Salaf and the Khalaf. Moreover, all sects of the Ummah say that the believer who was promised Paradise must be a Muslim, and the Muslim who was promised Paradise must be a believer. And whoever enters Paradise without punishment from the first or the last, he is indeed a believing Muslim.
ثُمَّThenإِنَّindeedأَهْلَthe peopleالسُّنَّةِof the Sunnahيَقُولُونَsay::الَّذِينَThose whoيَخْرُجُونَexitمِنَfromالنَّارِthe Fireوَيَدْخُلُونَand enterالْجَنَّةَParadiseمَعَهُمْwith themبَعْضٌsomeمِنَofذَلِكَthat،,وَإِنَّمَاbutالنِّزَاعُthe disputeفِيinإِطْلَاقِthe applicationالِاسْمِof the name،,فَالنُّقُولُFor the narrationsمُتَوَاتِرَةٌare unanimousعَنْfromالسَّلَفِthe Salafبِأَنَّthatالإِيمَانَfaithقَوْلٌis a sayingوَعَمَلٌand action.وَلَمْAnd nothingيُنْقَلْhas been transmittedعَنْهُمْfrom themشَيْءٌanythingمِنْofذَلِكَthatفِيinالإِسْلَامِ.Islam.وَلَكِنَّولكنلَمَّاsinceكَانَthere wasالجُمْهُورُthe majorityالأَعْظَمُoverwhelmingيَقُولُونَsayإِنَّthatالإِسْلَامَIslamهُوَisالدِّينُthe religionكُلَّهُentirely; لَيْسَit is notهُوَonlyالْكَلِمَةُthe wordفَقَطonly.خِلَافٌUnlikeظَاهِرٍthe apparentمَاwhatنُقِلَwas transmittedعَنْfromالزُّهْرِيِّAl-Zuhri.فَكَانُواSo they used to sayإِنَّthatالصَّلَاةَprayerوَالزَّكَاةَand zakatوَالصِّيَامَand fastingوَالحَّجَّand pilgrimageوَغَيْرَand otherذَلِكَthan thatمِنَofالأَفْعَالِthe actionsالمَأْمُورِcommandedبِهَاto do themهِيَareمِنَfromالإِسْلَامِIslamكَمَاjust asهِيَthey areمِنَfromالإِيمَانِ.faith.
Then, indeed the people of Sunnah say: Those who exit the Fire and enter Paradise with them are some of these. However, the dispute lies in the application of the name. The narrations from the Salaf unanimously indicate that faith is a saying and an action, and nothing has been transmitted from them regarding that in Islam. However, since the overwhelming majority say that Islam is the entire religion and is not merely the word alone, unlike the apparent meaning of what was transmitted from Al-Zuhri, they used to say that prayer, zakat, fasting, pilgrimage, and other such actions are from Islam just as they are from faith.